View source for SB 01.05.03 jijnasitam susampannam... cited

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[[Category:Srimad-Bhagavatam Canto 01 - Cited Verses]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB153_0" class="quote" parent="SB_Canto_1" book="SB" index="134" link="SB 1.5.3" link_text="SB 1.5.3">
<span class="link">[[Vanisource:SB 1.5.3|SB 1.5.3, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">No doubt your inquiries were full and your studies also well fulfilled, since you have prepared a great and wonderful work, the Mahābhārata, which is full of all kinds of Vedic sequences elaborately explained.</p>
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<div class="purport text"><p>The despondency of Vyāsadeva was certainly not due to his lack of sufficient knowledge because as a student he had fully inquired about the Vedic literatures, as a result of which the Mahābhārata is compiled with full explanation of the Vedas.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1514NewVrindabanMay221969_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="129" link="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969" link_text="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969|Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So when Vyāsadeva was morose, his spiritual master is addressing Vyāsadeva as pārāśarya mahā-bhāga. Mahā-bhāga. Pārāśarya means Vyāsadeva is the son of Parāśara Muni, who was a great sage. His mother was Satyavatī. Actually Vyāsadeva was born... His mother was a fishergirl, fisherwoman. In Bengali we call māchaoyālī. So, but because the father was very great, Parāśara Muni, so there is no question of father and mother. Everyone comes in his own ability according to karma. Nobody is responsible for his birth. Everyone is responsible for his work. So Vyāsadeva became a great personality although he was son of a fisherwoman. Pārāśarya. He's addressing, "My dear son of Parāśara, mahā-bhāga." Mahā-bhāga means "You are very fortunate." Bhāga means fortune. Bhāgya. Mahā-bhāga. Pārāśarya mahā-bhāga bhavataḥ kaccid ātmanā parituṣyati. "Do you think that you'll be satisfied identifying yourself with this material body or mind? That is not possible." Parituṣyati śārīra ātmā mānasa eva vā. Śārīraḥ śarīrābhimāny ātmā, ātmanā tena śarīreṇa kaccit kiṁ parituṣyati(?). One who is... "You have compiled so many books on this concept of life, that the living entities are, some of them are considering that 'I am this body,' and some of them are considering 'I am this mind,' and some of them are considering 'I am this intelligence,' but he is none of them. He's above this. He's transcendental." Unless he comes to that position, there is no question of paritoṣa, or satisfaction.</p>
<p>So this is the first question, that "My dear Vyāsadeva, you are so great. You are born of a great father. You are so learned. Mahā-bhāga, you are so fortunate. But still, all your compilation of these books are based on the concept of this body and mind. Therefore you cannot get happiness." Then he says,</p>
:jijñāsitaṁ susampannam
:api te mahad-adbhutam
:kṛtavān bhārataṁ yas tvaṁ
:sarvārtha-paribṛṁhitam
<p>"You have recently done..." Because Vyāsadeva, after the Battle of Kurukṣetra, he wrote Bhārata, this Mahābhārata, history, history of India or history of this planet, Mahābhārata. So he says that kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam.</p>
<p>Sarvārtha. Artha means, what are the arthas? Artha means interest. Interest. So there are four kinds of interests. We are interested in four things. If we are actually human being, a civilized being, then we should be interested with four things. What are those four things? Dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90). In human society, for at least peaceful living, the human society must have religion, dharma. And artha means economic development, good condition, economic con... That is also required. One, that the human society should be religious, they must have nice economic organization, and the kāma, they must have also nice arrangement for sense gratification. So sense gratification is not denied. Dharma, artha, kāma, and mokṣa. And after that, when one is satisfied, when he, when one is, by religious procedure, he is satisfied in his economic development, in his satisfaction of senses, the next need is mokṣa. Mokṣa means liberation from material bondage. These are four arthas.</p>
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<div id="LectureonSB1514NewVrindabanMay221969_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="129" link="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969" link_text="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969|Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śrīmad-Bhāgavatam you should study very scrutinizingly, critically. And there is explanation of great, I mean, stalwart devotees. In Śrīmad-Bhāgavatam there are eight kinds of commentary. In Bhagavad-gītā... They are authorized. They are not ordinary commentaries. Ordinary commentary, there may be many. Similarly, Śrīmad Bhagavad-gītā there are nine kinds of commentary. So Śrīmad Bhagavad-gītā or Bhāgavata, they are themselves illuminating. Just like sunlight—there is no need of a lamp to see the sunlight. Similarly, Śrīmad-Bhāgavatam or Bhagavad-gītā, they are self-illuminating. Simply word to word if you try to understand, then you'll get enlightenment. Still, there are ācāryas who can help you.</p>
<p>So this Mahābhārata, which is referred now by Nārada Muni: kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam He says that jijñāsitaṁ susampannam api te mahad-adbhutam. Jijñāsitam. Because Vyāsadeva inquired from Nārada. That is the duty of the disciple. Just like Rūpa Gosvāmī says that how we can develop... We are explaining these things in our Nectar of Devotion. Ādau gurvāśrayam. You must inquire, you must be inquisitive. Wherefrom inquiry? You have to inquire from a guru, a spiritual master, who can actually give you right knowledge. And spiritual master means he is able to answer your question. So one should be very much inquisitive. What sort of inquisitiveness? Asking his spiritual master, "What is the rate of this article?" Just like businessman? No. That is also explained in the Śrīmad-Bhāgavatam, that you should inquire. What is that inquiry? Tasmād guruṁ prapadyeta jijñāsuḥ ([[Vanisource:SB 11.3.21|SB 11.3.21]]). Jijñāsuḥ. Inquisitive. What is that? What is that inquiry? Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam. One who is inquisitive to understand uttamam, beyond this darkness. Because anything you inquire about material things, that is darkness. Tamasi mā jyotir gama. Uttama. Tama, tama means darkness. Ut. Ut means udgatam.</p>
<p>So every word has volumes of meanings. Udga... Therefore sometimes right commentary required. So uttamam means udgataṁ tamam. Tama means this material world. When one is inquisitive to understand about the spiritual life, then he should accept a spiritual master. Otherwise there is no need. A spiritual master is not a fashion, that "Oh, I should have a spiritual master." People after fashion. No. One must be very much inquisitive to know. What about, inquisitive? Uttamam. Śreya uttamam, what is the highest perfection of life. If one is actually inquisitive to understand about the highest perfectional stage of our life, then he should search after a spiritual master. That is the direction.</p>
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<div id="LectureonSB1514NewVrindabanMay221969_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="129" link="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969" link_text="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969|Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here Nārada says that "You, jijñāsitam, you have inquired. You have inquired. And after inquiry you have done also very nicely." Because Vyāsadeva has written so many books. Just like we are trying to write so many books. What is that book? That means whatever we have understood from our spiritual master. That's all. So one should be inquisitive, assimilate them, and susampannam, and... This is called śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). The inquiry means śravaṇam. Inquiry means to get the answer; that is hearing. And then assimilate. Then kīrtanam, then distribute the knowledge to the world. That is the order of Śrī Caitanya Mahāprabhu, that bhārata-bhūmite haila manuṣya janma yāra ([[Vanisource:CC Adi 9.41|CC Adi 9.41]]). Anyone who has taken birth in this holy land of India, Bhāratavarṣa... Just see how Caitanya Mahāprabhu gives power to every Indian. Every Indian has got this opportunity because his land of religion, the land of knowledge, spiritual knowledge. But these rascal men, they are being taught that "Throw away these books." You see. Such misfortunate condition is now in India. They are recommending wholesale cow slaughter in India, to make this business... Unfortunately, we have to be governed by such rascals. So the sooner the Indians give up their..., now, so long these nonsensical things are going on, it is better. It is better.</p>
<p>So jijñāsitam. Nārada says that "You inquired nicely and you have written very nice books also." Jijñāsitaṁ susampannam api te mahad-adbhutam. "And your knowledge is wonderful." Everything, all credit is being given to Vyāsadeva. Adbhutam. Jijñāsitam adhītaṁ ca brahma yat tat sanātanam. "Not only ordinary things, not only your material knowledge, but you have inquired about Brahman." Athāto brahma jijñāsā. Sanātanam. The Brahman means that is eternal. And what is not Brahman, that is temporary. So sanātana, "You have inquired about Brahman and you have understood, you have assimilated. You have compiled very wonderful books, adbhutam, and the history, bhāratam, Mahābhāratam." Sarvārtha. Sarvārtha-paribṛṁhitam. "And in that Mahābhārata you have given all the information of these four principles of perfection, namely dharma-artha-kāma-mokṣa. And this Bhagavad-gītā is there in the Mahābhārata. In the Bhīṣma-parva." So tathāpi śocasi. Tathāpi:. "Still you are morose. After doing all these things, you are still morose." Tathāpi śocasy ātmānam akṛtārtha iva prabho. Prabho.</p>
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<div id="LectureonSB152LosAngelesJanuary101968_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="131" link="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968" link_text="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968|Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So that will not give us happiness. This is the purport of the question of Nārada Muni. Pārāśarya mahā-bhāga bhavataḥ kaccid ātmanā. "Do you think that the soul can be pacified, the soul can be in peace by identifying himself with the body and the mind?" No. That cannot be. "And you are the first-class example." Why?</p>
:jijñāsitaṁ susampannam
:api te mahad-adbhutam
:kṛtavān bhārataṁ yas tvaṁ
:sarvārtha-paribṛṁhitam
<p>"You are not ordinary scholar. You have produced Mahābhārata. Mahābhārata." The other day I explained what is Mahābhārata. Mahābhārata is the... The real meaning of Mahābhārata is "History of India." History of... Mahā, mahā means great, and great history of India. Bhārata means India. India's real name is Bhāratavarṣa. Perhaps you know. Bhāratavarṣa. This whole planet was known in the beginning as Ilāvṛtavarṣa. Then there was a king, Mahārāja Bharata. So according to his name the whole planet became Bhāratavarṣa. This whole planet is called Bhāratavarṣa according to Vedic literature. But now it is now divided. There is a long history, how the human society was distributed all over this planet. So far Mahābhārata is concerned, you Americans or Europeans, you also originally belonged to India, according to Mahābhārata. Turkish civilization and Greece civilization was originally from India. Two sons of Mahārāja Yayāti, they were given kingdom of Turkey and Greece, and from Turkey and Greece the European civilization or population has increased and from Europe, the Americans, they have come here. Of course, that is historical point.</p>
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<div id="LectureonSB152LosAngelesJanuary101968_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="131" link="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968" link_text="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968|Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here Nārada is asking Vyāsadeva, jijñāsitam. "You are a very perfect scholar." Now the first word is used here, jijñāsitam. A scholar is he who has perfectly inquired from his spiritual master. Inquiry. Just like in the Vedānta-sūtra, the first aphorism is athāto brahma jijñāsā. One must be very inquisitive. That... I have explained already several times, that first inquisitiveness should be "What I am? Am I this body? Oh, the bodily comforts are so many. I have got my car, I have got good apartment, I have got good wife, and... Why I am not happy? Why I am not happy? Everything is there. So am I this body?" No. Vyāsadeva here is asked this question, jijñāsitam. So jijñāsitam adhītaṁ ca. Jijñāsitaṁ susampannam api: "And after inquiry, you have very nicely written all kinds of literature, authoritative literature."</p>
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<div id="LectureonSB152LosAngelesJanuary101968_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="131" link="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968" link_text="Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968|Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If one is perfect in his inquiry from the authorized spiritual master, he can write things. Otherwise, what is the use of writing nonsense? Those books will be thrown away. After reading..., just like the newspaper thrown away and the other books are thrown away. But Bhagavad-gītā or Śrīmad-Bhāgavatam you cannot throw away. You cannot throw away. I'll give you one practical example in my life. In Calcutta... My birthplace is in Calcutta. So my friend, he had one European gentleman tenant. I am speaking of, say, about thirty years before story. So that gentleman, he was a very respectable man, manager of a big firm, and he was tenant of my friend. So he was going to take possession of the house. He was vacating. So I also went with him. That European gentleman... I forgot his name now. It is... There was a Bhagavad-gītā in his almirah. So my friend, Mr. Mullik, he, out of inquisitiveness, he was touching that book. He thought that "He is European Christian. Why he has kept this Bhagavad-gītā?" So he was seeing that Bhagavad-gītā. And that European gentleman, he thought that "I'm going, and this landlord may ask this book, because the Bhagavad-gītā belongs to the Hindus." He immediately said, "Dear Mr. Mullik, I can give any book you like, but I cannot give that Bhagavad-gītā. This is my life." Just see. I heard it in my own ear. So he replied, "No, Mr. such and such, I don't want your book. I was just seeing that how, why you have kept Bhagavad-gītā in your almirah?" "Oh, Bhagavad-gītā is my life."</p>
<p>So it is the... Śāstra means that you cannot throw it away. Nobody has thrown Bhagavad-gītā at any time, anywhere, because it is perfect. Nobody has thrown Bible—because they are perfect in knowledge. Jijñāsitam adhītaṁ ca. Jijñāsitaṁ susampannam api te mahad-adbhutam: "You have done wonderful work." And kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam: "And you have created the great literature Mahābhārata, in which everything is there." Eh? Jijñāsitam adhītaṁ ca. "And not only simply you have inquired, but you have studied fully." There are many inquisitive persons, inquire so many things, but do not study. Reciprocation, there must be study and inquiry. Just like a nice scholar in the college, he inquires from the professor, at the same time studies. So the process of acquiring knowledge is to study and to inquire.</p>
<p>So here it is said jijñāsitam adhītaṁ ca brahma. Brahma means the Supreme Absolute Truth. "You have inquired sufficiently..." Because he was spiritual master, Nārada, he knows how he was inquisitive. So, "You have inquired about the Supreme Absolute Truth." Jijñāsitam adhītaṁ ca yat tat sanātanam. Absolute Truth, sanātana means eternal. Absolute Truth is not relative. Here in this world everything we see relative. This world, material world, is called relative world. And therefore it is not sanātanam. Sanātanam means eternal. As soon as we are in the relative world, there is no eternal life. Relative world means that one thing has to be understood by another thing. Just like what is the meaning of "son"? The son is the son of a father. So unless there is father, there is no question of son. Unless there is husband, there is no question of wife. Unless there is black, there is no question of white. Similarly, whatever you try to understand, there must be the opposite number. That is called duality, or dvaita-jagat, or the duality. But in the absolute world there is no such distinction. One. The same father and the same son. Therefore, if I do not mistake, sometimes Jesus Christ is accepted as the father and sometimes as son. Because in the material world there is such distinction, master and servant, father and son, lower or higher. But in the spiritual world, although there are varieties, but there is no distinction. There is no distinction.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="RoomConversationandReadingfromSrimadBhagavatamCanto1and12June251976NewVrindaban_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="161" link="Room Conversation and Reading from Srimad-Bhagavatam Canto 1 and 12 -- June 25, 1976, New Vrindaban" link_text="Room Conversation and Reading from Srimad-Bhagavatam Canto 1 and 12 -- June 25, 1976, New Vrindaban">
<span class="link">[[Vanisource:Room Conversation and Reading from Srimad-Bhagavatam Canto 1 and 12 -- June 25, 1976, New Vrindaban|Room Conversation and Reading from Srimad-Bhagavatam Canto 1 and 12 -- June 25, 1976, New Vrindaban]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That's all right. Hear, now.</p>
<p>Pradyumna: "Thus the sage among the gods, Nārada, comfortably seated and apparently smiling, addressed the ṛṣi amongst the brāhmaṇas, Vedavyāsa." Purport. "Nārada was smiling because he well knew the great sage Vedavyāsa and the cause of his disappointment. As he will explain gradually, Vyāsadeva's disappointment was due to insufficiency in presenting the science of devotional service. Nārada knew the defect, and it was confirmed by the position of Vyāsa." Text number two.</p>
:nārada uvāca
:pārāśarya mahā-bhāga
:bhavataḥ kaccid ātmanā
:parituṣyati śārīra
:ātmā mānasa eva vā
<p>"Translation. Addressing Vyāsadeva, the son of Parāśara, Nārada inquired: Are you satisfied by identifying with the body or the mind as the objects of self-realization?" Purport. "This was a hint by Nārada to Vyāsadeva regarding the cause of his despondency. Vyāsadeva, as the descendant of Parāśara, a greatly powerful sage, had the privilege of having a great parentage, which should not have given Vyāsadeva cause for despondency. Being a great son of a great father, he should not have identified the self with the body or the mind. Ordinary men with a poor fund of knowledge can identify the body as self or the mind as self, but Vyāsadeva should not have done so. One cannot be cheerful by nature unless one is factually seated in self-realization, which is transcendental to the material body and mind."</p>
:jijñāsitaṁ susampannam
:api te mahad-adbhutam
:kṛtavān bhārataṁ yas tvaṁ
:sarvārtha-paribṛṁhitam
<p>"Your inquiries were full and your studies were also well fulfilled, and there is no doubt that you have prepared a great and wonderful work, the Mahābhārata, which is full of all kinds of Vedic sequences elaborately explained." Purport. "The despondency of Vyāsadeva was certainly not due to his lack of sufficient knowledge, because as a student he had fully inquired about the Vedic literatures, as a result of which the Mahābhārata is compiled with full explanation of the Vedas."</p>
:jijñāsitam adhītaṁ ca
:brahma yat tat sanātanam
:tathāpi śocasy ātmānam
:akṛtārtha iva prabho
<p>"You have fully delineated the subject of impersonal Brahman, as well as the knowledge derived therefrom. In spite of all this, why should you be despondent, thinking that you are undone, my dear prabhu?" Purport: "The Vedānta-sūtra or Brahma-sūtra compiled by Śrī Vyāsadeva is the full deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical exposition in the world. It covers the subject of eternity, and the methods are scholarly. So there cannot be any doubt about the transcendental scholarship of Vyāsadeva. So why should he lament?"</p>
:vyāsa uvāca
:asty eva me sarvam idaṁ tvayoktaṁ
:tathāpi nātmā parituṣyate me
:tan-mūlam avyaktam agādha-bodhaṁ
:pṛcchāmahe tvātma-bhavātma-bhūtam
<p>"Śrī Vyāsadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one, Brahmā, who is self-born, without mundane mother and father." Purport. "In the material world everyone is engrossed with the idea of identifying the body or the mind with the self. As such, all knowledge disseminated in the material world is related either with the body or with the mind, and that is the root cause of all despondencies. This is not always detected, even though one may be the greatest erudite scholar in materialistic knowledge. It is good, therefore, to approach a personality like Nārada to solve the root cause of all despondencies. Why Nārada should be approached is explained below."</p>
:sa vai bhavān veda samasta-guhyam
:upāsito yat puruṣaḥ purāṇaḥ
:parāvareśo manasaiva viśvaṁ
:sṛjaty avaty atti guṇair asaṅgaḥ
<p>"My lord! Everything that is mysterious is known to you because you worship the creator and destroyer of the material world and the maintainer of the spiritual world, the original Personality of Godhead, who is transcendental to the three modes of material nature." Purport. "A person who is cent percent engaged in the service of the Lord is the emblem of all knowledge. Such a devotee of the Lord in full perfection of devotional service is also perfect by the qualification of the Personality of Godhead. As such, the eightfold perfections of mystic power, aṣṭa-siddhi, constitute very little of his godly opulence. A devotee like Nārada can act wonderfully by his spiritual perfection, which every individual is trying to attain. Śrīla Nārada is a cent percent perfect living being, although not equal to the Personality of Godhead."</p>
:tvaṁ paryaṭann arka iva tri-lokīm
:antaś-caro vāyur ivātma-sākṣī
:parāvare brahmaṇi dharmato vrataiḥ
:snātasya me nyūnam alaṁ vicakṣva
<p>"Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air you can penetrate the internal region of everyone. As such, you are as good as the all-pervasive Supersoul. Please, therefore, find out the deficiency in me, despite my being absorbed in transcendence under disciplinary regulations and vows." Purport. "Transcendental realization, pious activities, worshiping the Deities, charity, mercifulness, nonviolence and studying the scriptures under strict disciplinary regulations are always helpful." Text 8.</p>
:śrī nārada-uvāca
:bhavatānudita-prāyaṁ
:yaśo bhagavato 'malam
:yenaivāsau na tuṣyeta
:manye tad-darśanaṁ khilam
:([[Vanisource:SB 1.5.8|SB 1.5.8]])
<p>"Śrī Nārada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless." Purport. "The eternal relation of an individual soul with the Supreme Soul Personality of Godhead is constitutionally one of being the eternal servitor of the eternal master. The Lord has expanded Himself as living beings in order to accept loving service from them, and this alone can satisfy both the Lord and the living beings. A scholar like Vyāsadeva has completed many expansions of the Vedic literatures, ending with the Vedānta philosophy, but none of them have been written directly glorifying the Personality of Godhead. Dry philosophical speculations even on the transcendental subject of the Absolute have very little attraction without directly dealing with the glorification of the Lord. The Personality of Godhead is the last word in transcendental realization. The absolute realized as impersonal Brahman or localized Supersoul, Paramātmā, is less productive of transcendental bliss than the supreme personal realization of His glories. The compiler of the Vedānta-darśana is Vyāsadeva himself. Yet he is troubled, although he is the author. So what sort of transcendental bliss can be derived by the readers and listeners of Vedānta which is not explained directly by Vyāsadeva the author? Herein arises the necessity of explaining Vedānta-Sūtra in the form of Śrīmad-Bhāgavatam by the self-same author." He has not said it, so how can they know it?</p>
:yathā dharmādayaś cārtha
:muni-varyānukīrtitāḥ
:na tathā vāsudevasya
:mahimā hy anuvarṇitaḥ
<p>"Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vāsudeva." Purport. "The prompt diagnosis of Śrī Nārada is at once declared. The root cause of the despondency of Vyāsadeva was his deliberate avoidance of glorifying the Lord in his various editions of the Purāṇas. He has certainly, as a matter of course, given descriptions of the glories of the Lord (Śrī Kṛṣṇa), but not as many as given to religiosity, economic development, sense gratification and salvation. These four items are by far inferior to engagement in the devotional service of the Lord. Śrī Vyāsadeva as the authorized scholar knew very well this difference. And still, instead of giving more importance to the better type of engagement, namely..."</p>
<p>Prabhupāda: Why not go there? You can go there.</p>
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